Medical Experts &amp; Islamic Scholars Deliberating over Brain Death: Gaps in the Applied Islamic Bioethics Discourse

Padela, Aasim I.; Shanawani, Hasan; Arozullah, Ahsan M.

doi:10.1111/j.1478-1913.2010.01342.x

Cited by 51 publications

(48 citation statements)

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“…the heart) under the eff ect of the supporting devices. 7,[41][42][43][44] However, the IFA-MWL made some distinctions and decisions that are not found in the OIC's decision. 7 Notably, the IFA-MWL stated that brain death criterion can only be applied if three physicians agree that brain death has occurred and is irreversible.…”

Section: Brain Death and Islammentioning

confidence: 99%

Brain Death and Islam

Miller

Ziad-Miller

Elamin

2014

CHEST

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Section: Brain Death and Islammentioning

confidence: 99%

Brain Death and Islam

Miller

Ziad-Miller

Elamin

2014

CHEST

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“…In other words, can neuroscience prove to a certainty that some brain functions will not return to patients who have been declared brain dead? Some Muslim ethicists have raised concerns, and even cast doubt on the lack of watertight neurological criteria in matters of brain death and the absence of directions for clinicians (Padela et al 2011).…”

Section: Towards a Muslim Neuroethics?mentioning

confidence: 99%

Translating Neuroethics: Reflections from Muslim Ethics

Moosa

2012

Sci Eng Ethics

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Muslim ethics is cautiously engaging developments in neuroscience. In their encounters with developments in neuroscience such as brain death and functional magnetic resonance imaging procedures, Muslim ethicists might be on the cusp of spirited debates. Science and religion perform different kinds of work and ought not to be conflated. Cultural translation is central to negotiating the complex life worlds of religious communities, Muslims included. Cultural translation involves lived encounters with modernity and its byproduct, modern science. Serious ethical debate requires more than just a mere instrumental encounter with science. A robust Muslim approach to neuroethics might require an emulsion of religion and neuroscience, thought and body, and body and soul. Yet one must anticipate that Muslim debates in neuroethics will be inflected with Muslim values, symbols and the discrete faith perspectives of this tradition with meanings that are specific to people who share this worldview and their concerns.

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“…The group considered an individual legally dead, all dispositions of the Islamic law in case of death applying, if 1 of the following criteria is fulfilled: (1) there is total cessation of cardiac and pulmonary functions, and doctors have ruled that such cessation is irreversible; and (2) there is total cessation of all cerebral functions, and doctors have ruled that such cessation is irreversible and the brain has started to disintegrate. 2 …”

Section: The Concept Of Death In Islam Religionmentioning

confidence: 99%

Untitled

2016

Exp Clin Transplant

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Medical Experts & Islamic Scholars Deliberating over Brain Death: Gaps in the Applied Islamic Bioethics Discourse

Cited by 51 publications

References 0 publications

Brain Death and Islam

Brain Death and Islam

Translating Neuroethics: Reflections from Muslim Ethics

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